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The
significance of Hajj as a pillar of Islam is quite evident from
the reward this act of worship brings to its performer. As has
been reported from the Messenger of Allah (peace and blessings be
upon him), the person performing the Hajj is forgiven and purified
as if he/she is a newborn baby. Although its importance and
formalities are generally known and talked about, its essence,
spirit, and impact on a performer’s behavior and personality are
not generally understood or remembered.
The
point we should ponder over is why Allah and His Messenger granted
Hajj so much importance. What is the most significant aspect of
this worship? Is it performance of certain rites and rituals, the
special dress worn, and visitation of certain places that make it
the most rewarding act of worship? Or, like other acts or worship
in Islam, is it the changes that Hajj makes in the performer’s
personality, attitude, and outlook that are the essence of Hajj?
The
other point to reflect upon is what is so special about the Hajj
that it is expected to produce some significant changes in the
personality, attitude, and outlook of a person? Is there anything
magical in the rites and rituals of the Hajj that produces the
changes, or is it the constant conscious effort on the part of the
performer to inculcate in himself/herself the spirit of those
rites and rituals which brings about the desired changes? The
reality is that unless a person performs every step of the Hajj
immersed in and imbued with the spirit that each action
represents, he/she will not fully realize the promised benefits of
Hajj.
This
process of consciously soaking in the spirit of Hajj starts with
the intention. As soon as you make an intention to perform Hajj,
you should start reflecting on the lifestyle of Ibrahim, Isma`il,
and Hajar. Allah has presented them as a model Muslim family. Hajj
is, in fact, an intensive training in full, holistic,
wholehearted, willing, and enthusiastic obedience and submission
to Allah. This training is provided by making the believer
simulate acts of love, dedication, and obedience performed by
Ibrahim and his family. Hajj, in reality, is walking in the
footsteps of that family, simulating the extraordinary acts of
devotion they performed for the love of Allah. This provides a
Muslim proper perspective as to how devoted and submissive to
Allah a Muslim should be. So as soon as you decide to perform
Hajj, you should start reviewing your lifestyle vis-a-vis the life
style of Ibrahim and his family and see if you submit to Allah
without reservation or hesitation as they did. Are you willing to
sacrifice your most precious and cherished possessions, habits,
preferences, and desires for the sake of Allah as Ibrahim did? Can
you obey Allah without asking questions or without understanding
why Allah wants us to do certain things? Can you jump into dangers
and difficulties willingly and enthusiastically for the sake of
Islam as Ibrahim did? Is pleasure of Allah and supremacy of Islam
the most important goals in your life? Do the commands of Allah,
the needs of the Ummah, and the call of Islam take precedence in
your life over all your interests, needs, and aspirations? If the
answer to any of these questions is not a resounding yes, you
should start identifying where you need improvement and how you
are going to get there.
When
you start for Hajj from your home, think of it as the beginning of
a transformation process and not just a trip to sacred places.
Start with a sincere repentance with a firm intention to change
yourself to the desired level of commitment to Islam. Form
specific mental images about how your attitude, personality, and
outlook will be changing from your current state towards the
Ibrahimic style and level as you proceed from home towards
Al-Haram (Makkah). As you move through various stages in your
journey, see your paradigm shifting with each step. When you
remove your clothes and take a shower to put ihram on, visualize
ridding yourself of all the old habits and behavior patterns that
are not the best from the Islamic point of view and cleansing
yourself from intentions and attitudes that are un-Islamic in
nature and practice. When you put your ihram on, think of a new
birth and a new beginning, start of a new life more like that of
Ibrahim and Isma`il.
While
performing each rite of Hajj, keep in your mind the spirit of the
rite and the act of Ibrahim that it simulates and feel the
transformation of your attitude and personality accordingly. For
example, when you arrive in Makkah and cool your eyes with the
sight of the Holy Ka`bah and pray to Allah to increase its status
and its sanctity, remember the purpose for which it was built.
Remind yourself of how it was going to be the center of the
Islamic movement to bring the whole of humanity to the worship of
Allah. Dedicate yourself to that cause as Ibrahim and his family
did.
When
performing Tawaf (circumambulation), feel the passionate, ardent
love of Allah making you go round in humility in front of His
greatness, also thinking at the same time that all your life in
this world will be Allah-centered, revolving around Him, His love
and His pleasure. When running between Safa and Marwah, see
yourself running and striving throughout your life for the
religion of Allah to establish it as the supreme, dominant way of
life, while hoping that Allah accepts your efforts and rewards you
with the success of the Islamic mission in this world and with His
pleasure in the Hereafter, while at the same time being concerned
that you may not be doing enough to achieve your goals or to earn
Allah’s pleasure and mercy.
Standing
in `Arafat, you should feel the majestic presence of Allah in
Whose audience you are standing as a humble slave. Preserve that
feeling of Allah’s presence in your consciousness throughout
your remaining life. Your sacrifice should indicate your
readiness, willingness, and enthusiasm to sacrifice your most
cherished possessions for the sake of Allah. And throwing pebbles
(rami) at Jamarat should signify that whatever little means you
have, you are going to devote all you have in opposing and
rejecting all the un-Islamic theories and sins and secular
lifestyle that the devils of the world try to preach among Muslims
or impose on them.
It
is this kind of Hajj that makes you pure and sin-free as if you
are a newborn baby. If Hajj is not performed with that kind of
spirit, its intended benefits will not be realized. An example
from our predecessors will illustrate this point.
A
person who had just come back from Hajj came to visit Al-Junaid
Al-Baghdaadi. After Junaid asked him where he was coming from, the
following dialogue occurred between them:
Hajji:
I have just come back from Hajj to the House of Allah.
Al-Junaid:
Have you been to Hajj?
Hajji:
Yes, I have just performed it.
Al-Junaid:
When you proceeded from your home with the intention of Hajj, did
you repent from all your sins?
Hajji:
I did not think about it.
Al-Junaid:
In that case, you did not even depart for Hajj. What about your
journey, rest breaks, and stopovers? When covering distances, did
you move mentally and spiritually closer to Allah, and at
stopovers, did you feel dwelling in His remembrance?
Hajji:
It did not occur to me.
Al-Junaid:
You have not, then, really traveled to the House of Allah. How
about putting on the ihram and replacing your usual clothes? When
doing that act, did you abandon your undesirable habits and
attitudes that had been part of your daily routines?
Hajji:
It did not cross my mind.
Al-Junaid:
Alas! You did not even put on ihram. But did you experience the
presence of Allah while you were standing in `Arafat?
Hajji:
What do you mean?
Al-Junaid:
When you were praying to Allah in `Arafat, did you feel as if He
was right in front of you and you are watching Him?
Hajji:
No, that was not how I felt.
Al-Junaid:
That means you did not even reach `Arafat. I hope you left your
worldly desires and aspirations in Muzdalifah.
Hajji:
I did not think about it.
Al-Junaid:
So, you have not even been to Muzdalifah. How was your Tawaf? Did
you feel overwhelmed by an ardent attraction towards the perfect
majesty of Allah Most High during Tawaf?
Hajji:
I do not think so.
Al-Junaid:
It is, then, as if you have not even performed Tawaf. Perhaps you
understood the spirit, wisdom, and objective of running between
Mounts Safa and Marwah.
Hajji:
Not really.
Al-Junaid:
In other words, you have not performed Sa`i (running between Safa
and Marwah). Tell me about your sacrificial rites. While
slaughtering the animal, did you sacrifice for the love of Allah
Most High your own lusts and desires?
Hajji:
That did not come to my mind.
Al-Junaid:
In that case, you have not even offered sacrifice. What about
throwing stones at the pillars? When performing that ritual, did
you cast away your bad company, evil friends, and dirty plans?
Hajji:
This did not happen either.
Al-Junaid:
Unfortunately, you have not performed Rami (stoning rites) either.
You must go back next year and re-perform the Hajj with the
sentiments, spirit, and attitude mentioned above so that it can be
a simulation of Ibrahim’s experiences, described by the Qur’an
as one who [who fulfilled his engagements …]
Sources:
http://www.muslimtents.com/aminahsworld/The_essence.html
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